Scanned by Duane Troxel, proofread and formatted by MaryLou Pearson and Jonah Winters.
Posted with permission of most recent publisher, Kalimat Press.

In Galilee

by Thornton Chase

and

In Wonderland

by Arthur S. Agnew

KALIMAT PRESS
LOS ANGELES

Reprinted 1985 by Kalimat Press

Originally published as In Galilee and In
Spirit and In Truth in 1908 by the Bahai Publishing Society. This facsimile
reprint is taken from the second edition published in 1921.
Mirrored from: http://www.bahai-library.org/books/galilee.html

[page
v

To visit `Akká—this was the ardent desire of every early
American Bahá'í. Not a few braved the long and difficult journey to that
prison-city of the Ottoman Empire, half a world away. They did not speak of
meeting with `Abdu'l-Bahá; their journey was to "attain the presence of
the Master." Some 108 persons are officially listed in The Bahá'í
Centenary as having made the pilgrimage by 1912. Probably there were more.
But the vast majority of Western Bahá'ís had not seen `Abdu'l-Bahá before his
historic tour of Europe and America in 1911-1912.

And so, from the time of the first Western pilgrimage
sponsored by Phoebe Hearst in 1898-1899, it became the custom for returning
pilgrims to recreate their experiences for their fellow believers. Members of
the Hearst party returned with recordings of the voices of `Abdu'l-Bahá and his
sister, Bahíyyih Khánum, the Greatest Holy Leaf; they brought back photographs
of `Abdu'l-Bahá and the other members of the Household; they reverently
displayed relics related in some way to the person of their Master; they gave

[page
vi]

numerous talks about their experiences. Several of them also left written
accounts of the trip.

Thus began the genre of Bahá'í literature that has come to
be known as pilgrim's notes. These consisted, for the most part, of the spoken
words of `Abdu'l-Bahá as they were translated by members of His household and
recorded by the visitors. More than twenty were published as booklets during
the lifetime of `Abdu'l-Bahá. Others were published in Star of the West.
Dozens more were circulated as typed pages. These accounts were used much like
scripture in the early American Bahá'í community.

It is not hard to see why comparing these with the books of
the Bible, the scriptures familiar to most of the Western Bahá'ís. Authentic,
firsthand accounts of their Master, in the minds of these early believers, must
have ranked with the accounts of Christ in the Gospels. Of course,
`Abdu'l-Bahá's station is not equal to that of Christ, but this was by no means
clear to all of the early believers: `Abdu'l-Bahá found Himself repeatedly
denying that He was the Return of Christ in His Tablets to America until the
end of His life.

Bahá'ís have come to understand that pilgrim's notes cannot
be relied upon as sources for the Bahá'í teachings. With the exception of those
that have been reviewed and approved by `Abdu'l-Bahá Himself-and there are
notable exceptions, such as Some Answered Questions — they do not have the
status of Bahá'í scripture. They are

[page
vii]

of historical interest, but the original motives for their publication are not
as compelling today. Nonetheless, for Bahá'ís, such accounts must certainly
rank above some biblical chronicles.

There are, however, a few notes from this era which are not
only of interest to historians and collectors. These, in addition to giving
imperfect records of `Abdu'l-Bahá's words, also contain accounts of the
pilgrims' interactions with Him and describe the day to day activities of His
guests. They allow us, to a limited extent, to experience what it was like to
stand in the presence of `Abdu'l-Bahá.

In Galilee by Thornton Chase, and In Wonderland
by Arthur Agnew, are among a few pilgrim's notes — such as those of Juliet
Thompson and May Maxwell — which give well written descriptive accounts of their
time in `Akká. This booklet is also distinguished by the high quality
photographs of the Holy Land not found in most similar publications. The two
essays were combined under a single cover by the Bahai Publishing Society
because they recount the story of the same pilgrimage.

Arthur Agnew's notes of `Abdu'l-Bahá's words during the visit
were published separately under the title Table Talks at Acca in 1907.
His short appreciation (pp.75-84) was entitled In Spirit and In Truth
when the book was first published in 1908. This was changed to In Wonderland
in the 1921 edition, and the latter title has been retained in this facsimile
reprint. This edition reflects the

[page
viii]

old spelling of Bahá'í terms used before a standard system of transliteration
was adopted under Shoghi Effendi.

The believers on pilgrimage with Arthur Agnew and Thornton
Chase were: Carl Scheffler; Mary Agnew, Arthur's wife; and their son Ruhullah,
named by the Master after the young martyr Varqá. All of the adults were active
and prominent members of the Chicago Bahá'í community who had become Bahá'ís
through the classes given by Ibrahim Kheiralla in the 1890s. Agnew and Chase
had been elected to the Chicago Board of Council, a precursor of the Local
Spiritual Assembly, when it was first formed in 1900. Scheffler, only seventeen
years old at that time, began his service on the Board a few years later when
it was known as the Chicago House of Justice. All three belonged to the group
of Bahá'í men who met regularly for lunch at Kimball's, in downtown Chicago, to
discuss the Faith.

Thornton Chase, the author of this account, was the most
distinguished of the pilgrims. Having declared his belief in Bahá'u'lláh in
1894, he was one of the first four Americans to accept the Faith, and the only
one to remain loyal to `Abdu'l-Bahá after Kheiralla's defection in 1900. For
this reason, the Master designated him "The first American Believer"
and gave him the surname Thábit (steadfast).

Chase had been invited to join the Hearst party in 1898, but
was unable to get time off from his job at the Union Mutual Life Insurance
Company. "I am heart broken," he wrote, "to learn that you

[page ix]

are going...and it is impossible for me to join you."[1]
Unable to be present in person, he asked the others to carry a supplication to
`Abdu'l-Bahá so that he might receive a written reply especially for himself. This
request was granted. Early in the following year, Chase became one of the first
American Bahá'ís to receive a Tablet from `Abdu'l-Bahá.

It was not until 1907—nearly nine years later — that Chase
found it possible to make the journey to the Holy Land. It was not a good
season for pilgrimage. The schemings of Covenant-breakers had recently resulted
in greater restrictions on `Abdu'l-Bahá, and the presence of Western disciples
was always a danger to Him. Earlier in 1907, some American Bahá'ís had gotten
as far as Haifa, only to learn that conditions made it impossible for them to
visit the Master in `Akká. Chase's party was allowed to cross the bay to `Akká,
but their visit was cut short unexpectedly when the governor in Beirut was
notified by telegram of their arrival.

Chase was devastated by this misfortune. His companion, Carl
Scheffler, recalled:

Mr. Chase was so moved by this departure that he spoke
no word during the entire journey and not until he again entered the hospice of
the Little Child in Haifa were his tears dried.[2]

He was only reconciled to this sudden separation by `Abdu'l-Bahá's promise that
he would see Him again in the near future. This second meeting,

[page
x]

however, was to take place on another plane. In 1912, Chase's untimely death
prevented him from seeing the Master during His visit to America. In October of
that year, `Abdu'l-Bahá traveled to Los Angeles specifically for the purpose of
making a pilgrimage to the grave of Thornton Chase, where He extolled him in
the highest terms.

Chase spent only four days with `Abdu'l-Bahá in `Akká. And
during this time, as he recalled, "the opportunity did not appear for any
more than a few minutes privately with our Lord".[3]
The pilgrims saw Him mostly at mealtimes. The rest of the time was spent with
other members of the Household. Their names are found here as frequently as
that of the Master: Mírzá Asadu'lláh, whom Chase had met when he came to
Chicago, Hájí Mírzá Haydar-`Alí, the famous Bahá'í teacher; Mírzá
Muhammad-Qulí, the faithful half brother of Bahá'u'lláh; Mírzá Munír and Mírzá
Núru'd-Dín, sons of the famous Bahá'í scribe Zaynu'l-Muqarrabín. There was also
Shoghi Effendi, then a boy, the future Guardian of the Bahá'í Faith. If
`Abdu'l-Bahá was not always present, His over-powering spirit can nonetheless
be sensed throughout the narrative.

More important, after all, than the amount of time a pilgrim
spent with the Master was the quality of that time — a matter conditioned on
spiritual capacity. Some had stayed for weeks, even months, in `Abdu'l-Bahá's
house, but few were attracted to Him as Thornton Chase was. "How the heart
responds to the least word from that

In the presence of the Master he seemed completely
melted and overcome by the love of `Abdu'l-Bahá, and the love and kindness of
the believers. Not all the experiences in that Holy Household were purely
pleasurable, for `Abdu'l-Bahá in his kindly manner corrected many concepts
that, in spite of a broad vision and deep understanding, still were wrong. That
`Abdu'l-Bahá loved him dearly was obvious, and his response was that of a
loving and trusting son.[5]

The Master Himself recalled that during his short stay in `Akká, Chase
"became free from the troubles of this world."[6]

For this Bahá'í, only a few hours in the presence of the
Master had to suffice. They did. His short visit inspired him to dedicate the
remaining years of his life to the service of the Bahá'í Cause. It is hoped
that the reprint of this account of those precious moments may do the same for
a new generation of believers.

IN GALILEE

[map of Galilee]

"Nevertheless the dimness shall not be such as was in her vexation, when
at the first he lightly afflicted the land of Zebulon and the land of Naphtali
and afterward did more grievously afflict her by the way of the sea,
beyond Jordan, in Galilee of the nations.

"The people that walked in darkness have seen a great
light: they that dwell in the land of the shadow of death, upon them hath the
light shined."

Isaiah 9:1,2.

"The wilderness and the solitary place shall be glad for
them; and the desert shall rejoice, and blossom as the rose.

"It shall blossom abundantly, and rejoice even with joy
and singing: the glory of Lebanon shall be given unto it, the excellency of
Carmel and Sharon, they shall see the glory of the Lord and the
excellency of our God."

"And an highway shall be there, and a way, and it shall
be called The way of holiness."

Isaiah 35:1,2,8.

"Out of Asher his bread shall be fat, and he shall yield
royal dainties."

Gen. 49:20.

"And Sharon shall be a fold of flocks, and the valley of
Achor a place for the herds to lie down in, for my people that have sought
me."

Isaiah 65:10.

"And I will give her her vineyards from thence and the
Valley of Achor for a door of hope: and she shall sing there as in the
days of her youth, as in the day when she came up out of the land of
Egypt."

Hosea 2:15.

[this
page blank]

[page
5]

On April 8th, 1907, a bright, cool day, our little party, Mr.
Agnew with wife and boy, Mr. Scheffler and I, gathered on the deck of the
Khedivial steamer "Assuan," lying off the ancient port of Jaffa in
Syria. Around us were other Americans, tourists, teachers, and missionaries
bound for Haifa and some for Beirut about 70 miles north from Haifa, where a
Presbyterian college is located. There were also Turkish officers and Egyptian
Beys, the latter in European dress with red fezzes, and a number of Franciscan
monks with close cropped heads, dressed in the typical brown hooded robes and
sandals. On the lower deck, where they had slept rolled up in blankets through the
night, were the steerage passengers, crowded groups of Arabs and Turkish men,
women and children in native costumes.

After noon we left our anchorage and sailed northward, over
the blue Mediterranean, from Jaffa toward Carmel, skirting the broken, rocky
edge of the Syrian Coast with its background of green slopes and distant hills.
Our hearts were

[page
6]

so affected with thankfulness to God and with the beauty and import of that
Land of Promise that we spoke but little to each other and in subdued tones.
Our tongues were bound in golden silence, our eyes searched the ancient scenes
and looked keenly to the north for the first glimpse of Mount Carmel and Acca
and we longed for the approaching goal of our pilgrimage. Gradually the bold
front of the mountain swelled up from the coastline, and a little after, when
the lowering sun slanted its brightness across the waters, the while walls of
the little fortress of Acca rose from the ocean and gleamed afar like a marble
island in a turquoise sea. You can be sure that our eyes looked long and
steadily at the little cluster of white as we came nearer and nearer to that
"Door of Hope." Haifa was not to be seen, as it nestles within the
elbow of Carmel on its northern side, until the ship had passed by the mountain
and turned inward toward the town.

We arrived off Haifa at 5 P.M. As the steamer anchored, a
fleet of boats came racing toward the ship. They represented different landing
Companies, the Hamburg-American, Clark's, Cook's, etc. Each was manned by eight
to ten swarthy, sturdy, red-fezzed boatmen handling as many long, heavy,
square-handled oars. The race was in earnest, all eager for passengers and
backsheesh. As they came nearer, at a signal from the leader of the crew, each
rower

[page
7]

placed one bare foot on the cross seat before him, leaped up as high as he
could, pulled back his oar with a long, powerful sweep, sinking down to his
seat, and then sprang up again for another mighty pull, accompanying each
effort with a quick, strong call of encouragement: "Haley! Haley! Haley!
Haaa! Saleh!" It was an exciting welcome, the crews rising and sinking,
the boats lifting through the waves and almost in collision, the stirring cries
keeping time and becoming louder and more intense as they approached.

"Cook's" arrived first and took our party to the
landing place. When entering the boat the passenger has to submit entirely to
the crew. One goes down the slippery steps on the ship's side to the little
hanging platform and as the light boat rises on a wave to meet it, one or two
of the Arab sailors seizes him (or her) in his arms, holds him as the boat
sinks and bears him to a seat. The process is repeated at the landing place
where each person is lifted by strong arms from the boat as it rises to the
dock. So we entered Palestine.

[page
8]

A crowd of people was on the pier and as we went up toward
the street, a familiar face appeared and one of us exclaimed: "There's
Mirza Assadu'llah!" As we hurried to Cook's carriage I managed to touch
his hand in passing and received a pressure of recognition, but no further
attention.

HAIFA

We were taken
to the Catholic "Hospice of the Little Child," conducted by German
Sisters, where we had spacious rooms, plainly furnished and scrupulously clean.
Over the door of each room was an inscription dedicating it to one of the
Saints. Mr. Scheffler and I had the room of "St. John." In it were
two neat beds, plain chairs, washbowls, and matting on the stone floors. In the
dining room all the guests sat at one long table. The food was plain and
wholesome. Mirza Assadu-llah, with Mirza Mohsin and Mirza Jallal, called in the
evening and we were happy to meet them. Others were in the reception room who
understood both English and Arabic and they were listening intently, curious to
learn what acquaintance or business the Americans had with the Persians. They
would not have understood that only the love of our hearts drew us together. We
learned that word of our arrival would be sent the following day and arrangements
made for going to Acca as soon as convenient. We were rejoiced that

[page
9]

we should soon enter the presence of the renowned teacher
whom we love to call "The Master." He, however, asks us not to so
call him, as he says the tiles "Master" and "Lord" belonged
to Jesus and he wishes to be called by his proper and perfect title—Abdul-Baha,
the Servant of God. He asks each one of the friends to first learn this
station of his clearly, that he may know in his heart the meaning of
Abdul-Baha!

We slept well that first night in Syria. In the morning we
went up the hill to Mirza Assadu'llah's home, passing through the German
Colony. This Colony was established in Haifa in 1843 in expectation of the
second coming of Christ, which they claimed was prophesied to occur soon after
that time on Mount Carmel. Over the doors of school and church and of many
houses are inscriptions signifying their expectation, such as "Der Herr
ist Nahe" (The Lord is near", etc. Yet they know not that the
prophecy has been fulfilled and that the Lord has indeed been at their very
doors.

[page
10]

Mirza Assadu'llah and Mirza Mohsin welcomed us warmly. They
inquired after the friends in America, naming many of them. They asked
concerning the growth and condition of the great Cause and rejoiced at any news
of love and unity in service among the friends. Mirza Mohsin interpreted.

THE HOLY LAND

The view was
fine of the city below and of the Tomb of the Bab high up on the mountain side
above. We could scarcely appreciate the sacredness of that historic ground, but
as we looked up to the Tomb and thought of its meaning, of the wonderful lives
of the Bab and of Baha'o'llah, of their sufferings and apparent defeat at the
hands of appressors, and of the victories which are now following the Word of
Truth for which they suffered, we began to realize that we had indeed entered
the border of the "Holy Land," the land that Abraham knew, where Melchizedek
dwelt, where Elijah prophesied and sacrificed on Carmel unto the Lord whose
fire descended upon his altar and put to shame the hosts of Baal. It was on the
top of Carmel that Elijah bowed himself down upon the earth and put his face
between his knees before the Lord, and there, "at the seventh time,".
. . "Behold, there ariseth a cloud out of the sea, as small as a man's
hand." "And it came to pass in a little while, that the heaven grew
black with clouds and wind, and there was a

[page
11]

great rain." How prophetic becomes this history in the light of present
events!

There Jesus walked and taught. Capernaum is near, Nazareth
twelve miles away and it is but a short distance to the Sea of Galilee where
the fishers drew their nets and left them at the command—"Come! Follow me!
and I will make you fishers of men." This was the land of Zebulun and
Naphtali, by the way of the sea, which was covered with darkness until that
Light shone forth upon it. And now again it is plunged in gross darkness, all
heedless of the Light which has again arisen upon it, of the Glory that is
within it, which is even now flaming forth from its ancient prison to the
farthest bounds of mankind, the Light which is "the same yesterday, today
and forever" and which shall illumine the darkness of ignorance and awaken
man to the Dawning Day of Service, Love and Peace.

The afternoon following our arrival in Haifa, I was writing
at a table on the little veranda of the Hospice, looking toward Acca nine miles
away, when a beautiful thing appeared. The day had been showery and about four
o'clock a splendid double rainbow shone forth. It seemed to rest on the eastern
part of Haifa where the gate opens out to the "Way of the Sea"; its
further end was directly at the gate of Acca and the western sun shone brightly
on the glistening city just beyond. The long, inward curving shore line of the
blue sea with its white breakers

[page
12]

swept in under the rainbow, and beneath its glorious arch the distant Lebanon
hills showed their purple sides and snow capped ranges. For over half an hour
that vision of beauty remained. PEACE! There was its sign, declared of old.
There was the ancient symbol of the creative Holy Spirit brooding over that
Place of Promise, and I seemed to see beneath its arc of glory temples of
silver with domes of gold, gates of pearl and all precious stones, and I
realized that—"The city hath no need of the sun, neither of the moon, to
shine upon it, for the glory of God did lighten it, and the lamp thereof is the
Lamb."

"And he said unto me, Son of Man, this is the place of
my throne, and the place of the soles of my feet, where I will dwell in the
midst of the children of Israel forever." "And the name of the city
from that day shall be, The Lord is there."

MOUNT CARMEL

The next day,
according to arrangement, Mr. and Mrs. Agnew went to Acca while Mr. Scheffler
and I moved to the Hotel Pross on the top of Mount Carmel, where we were met by
Mr. Snyder, a German minister and missionary who keeps it. We found him a kindly
host, quiet and simple. Everything was thoroughly clean and comfortable.
Several English and American women tourists were there, school

[page
13]

teachers, and some missionaries returning from India. They were resting before
going to Nazareth, Damascus and Beirut.

In the evening a lady told of her trip that day to Acca. She
said the house of "The New Prophet" was pointed out and some one
suggested that she might like to meet him. She assented, and one went into his
garden and asked permission for the meeting, which was granted. He was a man of
striking and attractive appearance and met her most graciously and presented
her with a rose he was carrying. Through an interpreter she asked him several
questions, which he answered in a courteous and gentle manner, and she could
see no difference in what he said from the teachings of Jesus.

Considerable conversation ensued and one lady said she had
heard that Americans sometimes came all the way there expressly to visit him
and receive his teachings and she wondered how they could be such fools. She
also supposed they brought much money to him. Mr. Scheffler and I sat there
longing to open our mouths and loosen our tongues, but beyond asking some
simple questions, we remained silent. One asked the lady what she had done with
the rose. She replied that she had pressed it and intended to keep it as a
souvenir.

In the over to the headland that rises boldly from the sea.
Roadsides and fields were painted with blossoms, and we delighted in their variety,
colors and

[page
14]

fragrance. There were myriads of flowers, daisies, forget-me-nots, sweet peas,
lilies, roses, and the flaming red poppies everywhere. We gathered them as we
went, only to drop some as we found others more beautiful. We were happy as
children, wandering over the hills and talking of things most dear to our
hearts. When we returned to the hotel we filled every available dish with
flowers and pressed what we could in our diaries.

THE TOMB OF THE BAB

The next day
we walked to the Tomb of the Bab. We went on the smooth, broad road along the
ridge until we came to the top of the trail which goes almost directly down the
side, the same on which we had seen donkeys loaded with wood picking their way
the day before. It was very steep and all of loose, crumbling stones.

[page 15]

The sides of the mountain are terraced and cultivated
everywhere. The larger loose stones are gathered into walls; the rich reddish
brown soil and smaller stones are leveled or gently sloped from the foot of one
wall to the top of another, thus making steps from ten to twenty or thirty feet
wide, in which are fig and olive trees, grapes and vegetables. Men and women
were loosening the soil with mattocks.

After going down about 1,000 feet we came to the road and
found a neat carriage way between walls leading from the main roadway to the
tomb. It was a square of brownish yellow limestone with white iron paneled
doors, simple in architecture and with little outside ornament. A considerable
space was cut out from the side of the mountain and leveled around the tomb. A
portion of it is a stone surface in which is the mouth of a large cistern for
water. Another portion is a flower garden, beyond which is the house of the caretaker,
a Persian

[page
16]

Bahai. He lives there with his wife and baby and has an Arab assistant.

When we came onto the stone platform we saw no one, but in a
few minutes the Arab appeared, came over to us and said "Acca" and
"Abbas Effendi." We smiled and nodded assent. He went to the garden
and brought a flower to each of us. Then the caretaker, Rahmatu'llah, came from
the house with his little baby boy and greeted us. He brought out chairs and I
asked him to sit with the baby for a picture. He excused himself, went into the
house and after a few minutes appeared dressed in his best clothes, a long,
black coat hiding the flowing costume in which I wished to photograph him. But
the picture was never taken, for just then two Persians appeared, who had come
up the trail from below. They greeted him joyfully

[page
17

with the "Greatest Name," embracing him, and then, as we also
repeated that Name, they took us in their arms with expressions of great
gladness and praises to God.

They were M. Mohammed Ali Yazdi and Hadji Mohammed Schushtari
of Cairo with his seven year old boy. They could speak no English, but they had
a message for us which was that "Cooks" would come for us the next
morning to take us to Acca. Although we understood their meaning, it was
further assured by the Persian who went into the house to consult his wife, who
must have known some English, for he returned saying—"Tomorrow morning, go
Acca."

Then the door of the tomb was opened and we were invited to
enter. It is simple and beautiful, although it is not finished. It is divided
into three large compartments, a center and two sides, and these into sections
named after notable Babis and Bahais. The floor of the center is slightly
raised. The roof is in arches, those of the sides being at right angles to the
arches of the center. We bowed in silence for a few minutes, then withdrew and
bade our friends adieu, while they exclaimed again and again—"Koosh
amadeed! Koosh amadeed!"—the Persian expression for "You are
welcome!" As we left the road and began to climb the trail we looked back
and saw them going into the little grove of ten cypress trees in a circle on
the hillside just above the tomb. It is said that Baha'o'llah used often to sit
in that grove which commands a

[page
18]

beautiful view of the sea and the Valley of Acca.

When we had gone up the trail some distance and reached the
end of our first breath, we rested and noticed a lithe young Arab hurrying up
from below. When he reached us we found that he had a note from Cook's, saying
that they would call for us the next morning, at any hour we would name, to
take us to Acca. The messenger was on his way to the hotel and finding us on
the way saved him a long climb but lost him no backsheesh. Then we hastened up the
mountain with joy in our hearts and our feet lightened by the glad
anticipations for the next day.

THE WAY OF THE SEA

April 12th
greeted us with a beautiful morning. The great day had arrived, the day for
which we had looked and longed. We were really going to Acca. We started at 7
o'clock in the open carriage with three horses abreast. That ride on the good,
hard road along the mountain crest, then down the rocky sides, by walled
terraces, farms and groves, was a delight. We understood some of the reasons
why Carmel was called the Mountain of Beauty. We breathed the sweet air and
watched the play of color in sunlight and shadow as floating clouds moved over
the long slopes and rolling hills. Snow turbaned Hermon and the encircling
purple robed steeps of Lebanon stood in silent guard over the valleys beneath.
Each wind and turn

[page
19

of the road changed the view. Far below the azure sea glistened, and long,
white rolls of surf chases one another up the sandy beach. In hazy distance a
faint cluster of white marked the walls of the city of our desire. All else was
but the setting for that gem of divine choosing, for it is the "Chosen
Land."

We stopped a few minutes at Cook's, then drove down through
Haifa, halting a little at Mirza Hadi's store, then through the market square
to the eastern gate, a narrow curved archway in the wall, and out onto the
beach. After a little we came near to a drove of camels that were being loaded
with rough blocks of building stone where they had camped the night before, and
there Mirza Assadu'llah joined us.

Then began the nine mile drive along the beautiful curve of
the Mediterranean shore, most of the way in the water where the sand is hard
and the surf plays "tag" with the carriage wheels, while the horse hoofs
clatter and splash a quick tattoo through the gliding water. Higher up the
beach are mounds of loose sand

[page
20]

with long, wiry bunch grasses and occasional tall date palms. When we crossed
the two rivers that run into the sea, we rode out forty or fifty yards from the
shore so as to follow the sand bars formed by the breakers of they meet the
outflowing rivers. Sometimes the water was up to the box of the carriage and
the horses had to strain to pull us through. We passed carriages coming from
Acca, pack-trains of asses and camels, flocks of little, black, lop-eared
goats, foot travelers, fishing boats and fishermen standing far out in the
surf, casting their round nets as their fathers have done for decades of
centuries. Ever before us was the walled city, rising clearer and larger from
the water by which it is nearly surrounded.

It is ancient beyond the knowledge of man, perhaps the oldest
city in the world. Its depths have not been explored, but ruin has followed
ruin, and city after city, none knows how many, has been built on the remains
of the past. It has ever been a point of vantage and of strife and is renowned
for its desperate sieges and defences.

[page
21]

There are still remnants of the ruins of Alexander ("Balas"), king of
Syria 150 years before Christ. The Genoese captured it in 1104 and Saladin
drove them out in 1187, only to be overcome by the last victorious assault of
the Christian Crusaders under Coeur de Lion in 1191. There Napoleon was brought
to bay in 1799 and forced to abandon his dream of Oriental conquest by that
"grain of sand" as he called it. It was taken by storm in 1832 by
Ibrahim Pasha, who in turn was overthrown by the British, Austrian and Turkish
allies in 1840. It has witnessed many scenes of war and siege, of hunger and
thirst, of torture and death. Still do the soldiers patrol its walls, it may be
destined yet again to bear the shock of battle. It is a tomb of warriors, a
whited sepulchre full within of dead men's bones, but from that tomb shall
arise in this millennial dawn the Spirit of Peace, going forth to a glorious
victory over the hearts of men.

How wonderful is the work of God! The seed must needs be
buried in the dark dungeon of earth before it can bring forth the living tree;
the Word must be hidden in the crypts of death, in the tomb of lowliness and
rejection, surrounded by the darkness of ignorance and clay of prejudice ere it
can send forth the Truth that makes men free, the Light that illumines their
souls, the Love that ripens the fruits of righteousness, holiness and beauty in
the Kingdom of God.

[page
22]

When within a half mile of the city lying on the point of
land out in the sea, we left the beach and entered a roadway between fine shade
trees, leading to the gate in the wall. We passed through the gate into a
market place filled with men and animals, and through the inner gate curving
under the second wall, and so into the prison city. Mirza Assadu'llah had left
us, and we went on with Cook's driver as tourists do who visit Acca; yet we
were probably recognized as Americans and as we entered the city we were
greeted with a shower of stones which rattled harmlessly against the carriage.
Possibly they were thrown in a spirit of mischief. A rabble of youths and boys
ran after us all the way across the city to the entrance of the house of
Abdul-Baha. There the driver got down from his seat and drove them away. Our
progress had been slow as the three horses filled the ways and crowded the
people against the walls, and the turns in the alley like streets were sharp
and narrow and made with difficulty.

We did not know we had reached our destination until we saw a
Persian gentleman, and then another and another, step out at the entrance and
smile at us. We alighted and they conducted us through the arched, red brick
entrance to an open court, across it to a long flight of stone steps, broken
and ancient, leading to the highest story and into a small walled court open to
the

[page
23]

sky, where was the upper chamber assigned to us, which adjoined the room of
Abdul-Baha. The buildings are all of stone, whitewashed and plastered, and it
bears the aspect of a prison.

Our windows looked out over the garden and tent of Abdul-Baha
on the sea side of the house. That garden is bounded on one side by the house
of the Governor, which overlooks it, and on another by the inner wall of
fortification. A few feet beyond that is the outer wall upon the sea, and
between these two are the guns and soldiers constantly on guard. A sentry house
stands at one corner of the wall and garden, from which the sentry can see the
grounds and the tent where

[page
24]

Abdul-Baha meets transient visitors and the officials who often call on him.
Thus all his acts outside of the house itself are visible to the Governor from
his windows and to the men on guard. Perhaps that is one reason why the
officials so often become his friends. No one, with humanity, justice, or mercy
in his heart, could watch Abdul-Baha long without admiring and loving him for
the beautiful qualities constantly displayed.

Five days we remained within those walls, prisoners with Him
who dwells in that "Greatest Prison." It is a prison of peace, of
love and service. No wish, no desire is there save the good of mankind, the
peace of the world, the acknowledgement of the Fatherhood of God and the mutual
rights of men as His creatures, His

[page
25]

children. Indeed, the real prison, the suffocating atmosphere, the separation
from all true heart desires, the bond of world conditions, is outside of those
stone walls, while within them is the freedom and pure aura of the Spirit of
God. All troubles, tumults, worries or anxieties for worldly things are barred
out there.

Over the head of each one of the exiles in that prison hangs
constantly the sword of Damocles, suspended by a hair, and the coming of any
American or English pilgrims sets that hair to vibrating. This is not because
of enmity from the Government, which shows a just and generous spirit, but
because the enemies to the Cause of God are always trying to incite troubles
and suspicions. While we were there a message was sent to the Government, by
certain of the opposers, complaining of our coming and stay and trying to
falsely attach political significance to it; therefore it was deemed best that
we should leave. After that, further efforts were made to bring troubles upon
the friends. This illustrates the volcanic condition there and the serious
causes, ever present, for mortal fears and anxieties; yet there is the abode of
peace, happiness, content, assurance and supreme faith. Even were that awful
sword to fall and sever the Head from the body, faith would only be
strengthened and service be multiplied, so perfect is the assurance and
certainty that this is the Work of God, destined to victory over the heart of
mankind, and the accomplishment of

[page
26]

the peaceful Kingdom of God in the spirits of men over the whole world.

While there and now I realize the meaning of Mr. Winterburn's
expression that—"The world seemed miles and centuries away." Worldly
matters indeed press with keen intrusion on that family and those sweet friends
in the prison of Acca, and they cause anxieties, too, sometimes, but so mighty
there is the Spirit of God, so absorbing are the considerations of spiritual
things, so uplifting those considerations, so overwhelming is the ocean of the
Word, that all other matters slink away, out of sight, and Man stands erect in
the bracing air of the Spirit with its life-giving strength.

In a Tablet He has said: "Set all desires aside, leave
worldly matters, devote thyself to God, be filled with the Spirit, guide the
people to safety, and perfume the nostrils with the holy fragrances which
emanate from the Kingdom of EL-ABHA."

"By the life of Baha! He who is filled with the love of
Baha and forgets all things the Holy Spirit will be heard from his lips, and
the Spirit of Life will fill his heart, the lights of the Sign will shine forth
from his face, and words will issue from his mouth in strands of pearls, and
all sickness and disease will be healed by the laying on of his hands."

THE WELCOME

Mirza Moneer and Mirza
Noure-Din (sons of the famous and learned Jenabi Zain), and

[page
27]

Mirza Hussein Afnan, a student at the Beirut college, all English speakers,
were with us during the few minutes until the arrival of Abdul-Baha. Some one
said, "The Master!"—and he came into the room with a free, striding
step, welcomed us in a clear, ringing voice—"Mahrhabba! Mahrhabba!"
(Welcome! Welcome!)—and embraced us with kisses as would a father his son, or
as would brothers after a long absence. It is no wonder that some have thought
that the Master loved them more than all others, because he hesitates not to
express his love and he truly "loves all humanity in each one." He is
the great Humanitarian and each friend is to him the representative of all
mankind.

He bade us be seated on the little divan; he sat on the high,
narrow bed at one side of the room, drew up one foot under him, asked after our
health, our trip, bade us be happy, and expressed his happiness that we had
safely arrived. Then, after a few minutes, he again grasped our hands and
abruptly left us. The friends also went out and left us alone. We looked at
each other. I think we had not spoken at all except to answer "yes"
or "no." We could not. We knew not what to say. But our hearts were
full of joyful tears, because we were "at home." His welcoming spirit
banished strangeness, as though we had always known him. It was as if, after
long journeyings, weariness, trials and searching, we had at last reached home.
The world of wanderings was left at the outer gate, we

Page
28]

had entered into peace, joy, love, home. Those were moments of deep happiness;
yet I could not fully realize the great blessedness or that meeting, which was
the goal of my hope; but now its remembrance has become my joy and the treasure
of my heart. I was filled with wonder at his simplicity, with admiration for
his strength and dignity and love for his tenderness; these, mingled with
delight and thankfulness, possessed me.

ABDUL-BAHA

I have been
asked to describe Abdul-Baha, but hesitate to do so. It is not his personality
that he wishes the friends to consider. Yet so many long to know even a little
of the appearance of this one whom they love, not having seen, that I will try
to tell of his as he appeared to me. I saw a strikingly handsome man, tall and
kingly. He wore a white fez with the small turban-kerchief wound around. This,
the symbol of wisdom and learning among Mohammedans, was the only outward
insignia of his station. A long, dark coat or cloak was worn over a dove
colored undercoat. He is not thin or anaemic, but has the appearance of strong
health. Although of medium height he is commanding in appearance and I can
never think of him as less than six feet tall. His bright, fair face, light
brown in complexion, was framed in silvery white beard and moustache. Usually
his hair or much of it, was tucked up under the fez. His

[page
29]

nose was large, straight and strong. The mouth was rather full and very gentle.
Deep under the broad forehead, and shaded by white, thick eyebrows, shone the
wondrous eyes, large, prominent, brilliant, penetrating and kind. Around the
dark pupil and brown iris is that wonderful blue circle which sometimes makes
the eyes look a perfect blue. Any description of them is only an attempt, no
more. In response the face expressed a dignity, intelligence and nobility which
none would dare to disrespect. Conscious power and authority were there
enthroned. He assumed nothing; his powers were natural, his sincerity thorough,
his affection pure. His smile charmed and attracted friends to him.

He had the stride and freedom of a king—or shepherd. My
impression of him was that of a lion, a kingly, masterful Man of the most sweet
and generous disposition. I had formed an idea of Jesus as very meek, humble,
lowly, gentle, quiet, soft and sweet, and I looked for such another one. I have
revised my idea of Jesus and now, as I read his Words, I see in that one of the
past a Man of Authority, whose words were clear and forceful, penetrating the
hearts as with a two-edged sword. I found in Abdul-Baha a man, strong,
powerful, without a thought as to any act, as free and unstilted as a father
with his family or a boy with playmates. Yet each movement, his walk, his
greeting, his sitting down and rising up were eloquent of power, full of
dignity, freedom and ability.

[page
30]

In his presence all are small and they are conscious of this.
They show a deference to him that could not be excelled before the most
absolute monarch, hesitating to approach him unbidden, humbly bowing when he
passes, and halting afar off when coming into his presence. This was not of his
doing or will, but purely from their recognition of the Spiritual Power
proceeding from him and through their intense love and respect for him. He
seemed utterly unconscious of their deference. He extends love to every one; he
draws near to hem; he invites them; he loves to serve them, even in little
things. He demands no awe, no reverence, no separation, but is an elder Brother
of affection and sweetness. He is gentle but not weak; sweet and powerful;
humble and mighty; no bar of restraint is there, but winsome love and
attraction. His work accomplished daily is very great, and yet much time is
given to social and official affairs. He is abrupt in manner, the abruptness of
power, but most courteous and charming. There is no aloofness in him; he
invites all to be prisoners of love and fellow-servers of humanity with him. He
spoke in brief, pithy expressions, intoned in medium pitch with a clear vibrant
voice. No words were wasted. He said:

"The Bounty of God is flowing. The Power of the Kingdom
of God will overcome all. It will not be long before the great result will
appear." "The Blessed Beauty has put in our

[page
31]

hands the lamp of teachings. By this Light the world will be illumined."
"America will be enlightened very much, and from there light will be sent
to other places." "I hope that the East and the West will become one,
also the North and the South, and that all differences shall be removed."
"The Power of the Word of God will accomplish this."

THE MID-DAY MEAL

Within an
hour we were called to the noon meal. The Master again welcomed us and motioned
each to his seat at the table. There were twelve—Abdul-Baha, Mirza Mohammed
Gholi (the beautiful brother of Baha'o'llah, Mirza Mohsin (son-in-law of
Abdul-Baha), Mirza Assadu'llah, Mirza Moneer and Mirza Noured-Din
(interpreters), Shogi Afnan (grandson of the Master), Mr. Agnew, wife and son,
Mr. Scheffler and this servant. All stood in respect until the Host sat. Food
was first offered him, but he refused until all were served when he took some
also. Then looking around the table and noting that none were eating, he said:
"Bismillah!" (In the Name of God), signifying that we should eat.
That one expression, accompanied with his brilliant smile, was a blessing.

After the first course we ended and the plates removed, he
spoke of our meeting there together in affection, joy and harmony, saying that
it was by the power of the Word of God. There

[page
32]

might be other meetings of people from different parts of the earth, but they
were not like this where we were drawn together by the fires of love in our
hearts. Then he talked of the necessity of decomposition of all things before a
recomposition could take place, and said that it was the power of the Word of
God which decomposed the self of man in order that he might be recreated.

Mr. Scheffler and I looked at each other, because, that very
morning, while riding down Mt. Carmel nine miles away, we had noted that
crumbling rock and rich soil, and had spoken

[page
33]

the thought that came to us—that the rock had to be tested, disintegrated and
decomposed into soil before its chemical values could be released and
transmuted into the higher kingdom of plant life. And there, at noon of the
same day, Abdul-Baha brought forth the same subject and gave us his beautiful
instructions upon it. It has been often remarked that he answers the thoughts
of the friends before they are expressed to him.

Another course of delicious Persian food was served by Bashi,
the young East Indian from Bombay who came and offered his life as a servant in
that household, and then again Abdul-Baha uttered words of wisdom and
instruction. Then came the dessert, and, after a few words more, he arose, and
all arose and stood in respectful deference as he left us to go to his tent in
the garden to supply other souls with the food of their need.

This meal's experience was repeated daily, sometimes twice,
at noon and evening. From our room window we often saw him walking in the
garden, meeting people, and when he could get away for a few minutes from other
cares, he would come up to our room and talk with us. Each conversation started
with some simple reference to a natural thing, the weather, food, a stone,
tree, water, the prison, a garden or a bird, our coming, or some little act of
service, and this base would be woven into a parable and teaching of wisdom and
simplicity, showing the oneness of all Spiritual Truth, and adapting it

[page 34]

always to the life, both of the individual and of mankind. All of his
words are directed toward helping men to live. Unless questions of
meta-physics, dogmas and doctrines be introduced, he seldom mentions them. He
speaks easily, clearly, in brief phrases, each of which is a gem. Whatever the
lesson may be it always culminates in some teaching of unity, for the whole
purpose of this greatest Revelation is Unity, the teaching of the Oneness of
God, the oneness of His Manifestors, the oneness of man, the oneness of the
universe; and all this oneness is the expression of love. It is love manifest,
love that unites, binds all together, that permeates all existence and draws it
into oneness with its Creator who is love itself.

O son of man!
"My oneness is my design. I have designed it for thee;
therefore clothe thyself with it. Thus thou mayest be a star of my omnipresence
forever."

H.W. 65

UNIVERSAL LOVE

All
difference, all lack of harmony, all disunity in the universe is due to lack of
love, or to changing universal love into individual love, putting self-interest
in the place of the welfare of the whole. But in Abdul-Baha is never a trace of
self-interest. Each thought, each word of his is for the universal love, the
divinity of man in his oneness with mankind. He speaks not from

[page
35]

the self, but from the Spirit; yet his speech is that of the man, simple,
direct, as of a father to his son. "Are you well?" "Are you
happy?" This would be an oft repeated greeting. "You have come in a
good time." "Since you have come the weather has been
beautiful." Such simple remarks as these would prelude an instructive
discourse of ten or fifteen minutes, or possibly three or four minutes. We took
no note of time.

About half past nine in the evening he came to Mr. Agnew's
room where we were gathered. He was very tired, and, after greeting us, he sat
on the divan and called Mr. Scheffler and this servant to sit on either side.
He took our hands and for fifteen minutes or more he held them in his, often
grasping them with a rapid, strong, vibrating grip while he talked. He said he
had been sorely tried that day by strangers, but that for the sake of love he
had been most kind to them, as we must ever be, showing the greatest kindness
to those who opposed. He said he was now happy in the company of friends, and then
he talked again of decomposition and composition, showing that one accompanied
disunion, disagreement and separation and caused death, but the other brought
unification and life. Then abruptly he arose and left us, going to his room,
and we also retired for our first night's sleep in the prison city of Acca, in
that house where had lived the Great Manifestation of God, the Blessed
Perfection, Baha'o'llah, with saints and

[page
36]

martyrs in the holy Cause. In the adjoining room rested the Servant of God,
Abdul-Baha, the faithful, patient Establisher of the New Kingdom of Heaven in
the hearts of men. For a while we listened to the sentry on duty at the guarded
wall by the sea, chanting his sacred supplications in darkness—and then we
slept.

DAWN IN ACCA

It seemed not
an hour when I was awakened by a clear, high voice proclaiming between the
earth and heaven the Oneness of God, chanting the Koran from the high balcony
of the nearby minaret. The long, sweet, quivering tones rang through the silent
air, invoking worship from the faithful. The bell-like notes invited the dawn,
the first ray of which may have been visible from the tower height as it
heralded the victory of light over the dark and sleeping world.

Soon a voice farther away declared another watchman calling
the sleepers to awake and greet the morn. The sweet, vibrant chants continued
until day looked in at our window, and the birds chirped and fluttered around
the open court, singing their songs of welcome to the light. We, too, with joyful
hearts praised God for His great Light of Revelation and Truth.

What wonder that the Moslem cannot be swerved from his
worship and loyalty to the One God and to His great prophet Mohammed. His
first, baby lispings were praises and affirmations of Him from the sacred
Koran; his first

[page
37]

consciousness in every day of his life is the voice of man proclaiming:
"There is no God but God, and Mohammed is His Prophet!" That holy
basic principle is inculcated "Line upon line, precept upon precept"
at each awakening from sleep, at each beginning of active life, and declared
five times in each day from his cradle to his grave. It becomes a part of him;
from its established throne in his brain it repels all suggestion of a triune
God, and makes his life, whatever it may be in other respects, a fortress
against unfaith.

It was Sunday, and soon the jangle of chimes sounded from the
Syrian Church, calling the Christians to early Mass. The morning was beautiful,
fresh and still, and the tones of opposing mosque and church sounded only of
peace. Alas, that religion should ever bring aught else between God's children!
But the military cornet's call told us of the fortified city and of the soldier
ready for attack or defense for the greed of man and "in the Name of
God." Across the garden the blue sea sparkled with little ripples and
washed the base of the rampart wall a few yards away. An old, rusty cannon lay
on the rock in the corner bastion, telling of war long past, and the guard with
his musket walked by the narrow gateway between the corner and the court. In
the distance the dark blue mound of Carmel was crowned with rosy mists. All
nature spoke of peace, and only man of strife.

[page
38]

At 7 o'clock I saw M. Assadu'llah Kishani sweeping the rough
and broken stone flight of outside steps as carefully as though they were of
alabaster; another of the friends was dipping from the well and watering the
plants of the garden, and others were attending to the needs of the kitchen.
The care, earnestness and pleasure with which these things were done showed the
spirit of love in the service. Indeed, it is evident there that service is
esteemed a privilege and is a cause of happiness. About 7:30 we had breakfast,
bread and honey in the comb, boiled eggs and tea. Only our party of Americans
was there.

Afterwards, from our window overlooking the garden, we saw
Abdul-Baha and Mirza Assadu'llah walking back and forth on the paths, sometimes
stopping and conversing earnestly. I could not but think of a lion pacing in
his cage, and a great sympathy and longing to serve him arose in me. Later a
soldier came, carrying his gun, delivered a message and went away. An old man
with a cane came to the garden gate, about fifty feet from where Abdul-Baha sat
in the tent. He bowed low with his hand on his heart, talked a while at that
distance and then, with deepest respect, moved backward through the gate and
away.

During the days Abdul-Baha had but little time to himself.
Visitors, tourists and officials came and went constantly. One afternoon came
three black robed Catholic nuns, one portly

[page
39]

woman with a black robe and no head-dress, and several ladies unveiled, with
olive complexions. They were directed to the tent by the Master from his room
window and he met them there later. Some of them spoke French and some English.
One exclaimed: "Oh Madame, look there!" The children, Shogi, Rouhy
and others were playing about the fountain and altogether it was quite a party.

THE SABBATH VISIT

That was a
Sabbath long to be remembered by us. About ten o'clock we were offered the
great privilege of visiting the picture of the Manifestation, Baha'o'llah. How
often has imagination tried to outline his face; how eagerly have those been
questioned who had looked upon him; how earnestly has the wish been that the
knowledge of him and the pilgrimage to his presence might have been made in his
day.

The picture is a large photograph taken of him during the
later years of his life. It is a majestic face, that of a strong, powerful,
stern man, yet filled with an indescribable sweetness. Even in the photograph
the majestic power shows through the lines of light and shade. I will not
attempt to describe it, nor the solemnity and influence of that visit. No word
was spoken. It was a time for silence. I will simply quote the writing of one
who saw him in life!

[page
40]

"The face of him on whom I gazed I can never forget,
though I cannot describe it. Those piercing eyes seemed to read one's very
soul; power and authority sat on that ample brow; while the deep lines on the
forehead and face implied an age which the jet-black hair and beard flowing
down in indistinguishable luxuriance almost to the waist seemed to belie. No
need to ask in whose presence I stood, as I bowed myself before one who is the
object of a devotion and love which kings might envy and emperors sigh for in
vain."*

Soon after we returned to our room Abdul-Baha came and again
expressed his precious love to us, saying that he was happy that we had seen
the picture. He said: "This is a blessed prison, the Holy Land, and you
have seen the picture of the Blessed Perfection, and also Abdul-Baha, and we
love you. You must be very glad and we are very glad. I hope the influence of
this great thing will appear, and that, when you return to America, by you the
Americans will be made happy. The talks I give you are like the seed which they
cultivate in the ground. I hope that it will grow, and when it grows up that it
will be very good."

Looking out of the window, he said: "Some of the trees
in the garden have new leaves and are very beautiful, and also man, when he
comes to have leaves and fruit, it is very good. Man is like the ground or
earth. He is the dust,

*Edward G. Browne, M.A., M.B., Cambridge,
England, in Introduction to "The Episode of the Bab."

[page
41]

and in this dust, by the bounty of God, grow up so many kinds of flowers, and
from him will appear many wonderful things." He then asked one of those
present what he would do when he returned to America, and then added: "It
is said in the Bible that when Messiah comes he will come with many angels and
with trumpets. We hope you will be that voice of the trumpet when you go to
America."

LESSONS OF HUMILITY

One forenoon
Mirza Assadu'llah came to the room and talked of Abdul-Baha's teaching of
decomposition, showing its great importance. Then came Mirza Hayder Ali, old
and wise, beautiful, smiling, happy, a man who has suffered captivity, slavery,
imprisonment and chains, everything but death, for the Cause. He talked of the
spiritual embryo and its growth, its five stations and the five possessions of
each religion, via.: a prophet, a book, a law, a nation and miracles. The real
birth of spiritual knowledge comes when it is perceived that these essentials
pertain alike to all of the great religions, and that they all originated from
the Command of God. Is it not true that in this birth lies the realization of
the Fatherhood of God, the spiritual brotherhood of man, and the foundation of
Universal Peace?

Those two wise old men, Mirza Hayder Ali and Mirza
Assadu'llah, were like children in

[page
42

their happy, simple ways and evident affection. Each called the other his
father, exalting the other's wisdom above his own. Mirza Hayder Ali gave each
of us some sugar plums from his pocket, but overlooked Mirza Assadu'llah who
sat besides him on the divan, whereupon Mirza Assadu'llah said he thought his
father did not treat his son very well. Although these men have reached a
maturity of knowledge far beyond our perception, yet Mirza Hayder Ali said:
"Now, seeing Abdul-Baha you realize, each by himself. You see Abdul-Baha
and we also see Abdul-Baha. You see and we see. As we tell you, so you must
tell us also what you see. You have reached maturity as you have advanced one
foot. Still we must be humble and say to others, 'Tell us'."

He likened us to children in the Truth, just beginning to
walk, and said: "In the New Testament it is related that Christ received
children and said—"These are the children of the Kingdom because their
hearts are pure and they speak what learned men cannot speak." In the
first degree all are as children of the Kingdom. The difference between you and
us is that we came sooner than you and our faults are more, because I could not
do what I ought to do during this time. I know, and I express myself, but you
come newly; all Bahais are one person; now you try to spread the Cause so
that God may forgive our laziness."

Everywhere among the friends, at Acca,

[page
43]

Haifa, Port Said, Alexandria and Cairo, we were given lessons of humility,
simple, loving service, unselfishness and happiness in living the life of the
Kingdom. There is no ostentation or striving for effect, but courtesies and
offerings, a flower, a cup of tea, a bit of candy, carrying a parcel or doing
some service, are blended with such a simple, affectionate spirit that they
charm and attract and are in harmony with that wonderful, spiritual aura of
peace and love which prevades all meetings of the friends in the Orient.

INCIDENTS

One morning
Abdul-Baha came to our room, asked how we were and how we had rested. His face
was wonderfully clear and shining, fresh

[page 44]

like water. He invited us to come into his room adjoining. It was small and
plainly furnished with iron bed, table and divan. He gave each of us a
photograph of the Castle of Maku in Persia where the Bab had been confined. At
my request he took my large fountain pen and wrote on the back of each
picture-"A gift from Abdul-Baha." Then, looking at the pen, he said:
"The battle axe must fit the hand of the wielder."

_______

Mirza Assadu'llah suggested one day that we say to Abdul-Baha
that we would like to have that dinner a commemoration of the House of
Spirituality; then the next day's meal in memory of the New York Council Board;
and then each following day—of one of the associations or bodies of believers;
then of each of the friends singly, and thus we would be enabled to stay there
indefinitely, commemorating the friends. So, at dinner, he told the Master that
we wished to hold that meal in commemoration of the House of Spirituality.
Abdul-Baha replied—"Yes! and of all in America." Thus our scheme was
completed in one day—but he went on and gave us an instruction of the unity of
all, and said that as one is a representative of many in a parliament or
congress, and as all are waves of one sea, so it seemed to him a reality that
all the American believers were there present with him at the table. he said he
would like to see the faces of them all, but that all were

[page 45]

with him in spirit and it was not necessary that the faces should be seen.

_______

The last day
there the ladies of the household came and talked with us through an open
doorway. They told us how, owing to the customs of the country, they were like
caged birds, unable to fly abroad and sing the praises of God; that they could
only work within the walls and beseech God with their prayers for the success
and spreading of His Word throughout the world. They asked us to carry the
message of their condition, their love, their hopes and prayers, to their
sisters in America and ask them to so strive and work that they might
accomplish not only their own duty in the Cause of God but also that of the
helpless ones in the Orient.

Always there arises this idea of the oneness of mankind. If
one fails to accomplish what he should do, is prevented or unable, then it
becomes the duty of others to do so much more than their own duty that there
may be no loss because of the lack of others. In other words, that the duty

[page
46]

of all is the duty of each, and that each is responsible for the results of
all, just as one member of the body should do its utmost to assist and to atone
for the failure of any other member. This is true vicarious atonement, arising
from the innate oneness of the human race.

A HEAVENLY ATMOSPHERE

At Acca
nothing in appearance is marvelous; all is simple, direct, natural, without
effort or preparation. Yet the effect is deep, strong and wonderful, because
all that is said or done is an expression of complete assurance in the Truth of
God, entire reliance upon His Guidance, devotion to His will and love for His
service. This certainty of rightness, this abnegation of self in favor of God
and His will as expressed through His Messengers and Servants, causes a
simplicity and power which penetrates the hearts and kindles in them quenchless
flames of love, service and unity, the triune, heavenly oneness, which shall
make them at one with God, with the universe and with himself. These are the
subjects of interest with Abdul-Baha. These are the matters which cause the
fragrant, spiritual atmosphere, the breathing of which brings heaven on earth.

In his presence, faith in God, in the power of good, in the
victory of the Spirit, became confirmed. Confidence was supreme in the
impregnable certainty of the Cause of God. The

[page
47]

feeling possessed us that the Day of God's triumph was shining, that we were
admitted as humble factors in his work of gladness, and that the might of man's
bondage to the tyranny of self was being illumined by the Glory of God. Fear
and trembling vanished; prayer and praise sang joyously within us. In his
presence we realized that we were at the threshold of the Kingdom of God, and
that the Spiritual fragrance of the Court of Nearness to Him poured forth
through that door of selfless service to purge and purify the dense atmosphere
of mankind.

[page
48]

I took a picture of the old, stone steps leading to that
"upper chamber." After our return to Chicago I showed it to Mr.
Scheffler; he said,—"Those are the steps up to heaven"—and he was
right. Heaven is a condition, and it exists there. To this servant it was as if
he were immersed in an ocean of fragrance and peace; as if one were breathing a
rich atmosphere, and drowned in a fragrant ether which penetrated through and
through to the centers of beings. This atmosphere is a reality. It has been mentioned
by many, and it is not an imagination, nor is it due to excitement or
enthusiasm. It is a cognizable fact which enters the life and remains with him
who strives to do the will of God. The presence of

[page
49]

the Holy Spirit as a perceptible, soul-tangible actuality cannot be denied. It
is there at Acca in force; it is felt by every one in some degree, even by
opposers and strangers. It is a great shield of protection which defends the
Cause of God forever, even though that defense may not always be in accord with
the desires of the faithful. God's ways are not our ways.

The whole thought was of spiritual things, conditions and
progress. The unity and brotherhood of men and peoples was the frequent
consideration, always from a spiritual point of view. This talking and thinking
constantly of heavenly things causes great delight. Peace, love and longing for
service possessed us.

[page
50]

Nothing visible caused that happiness within those walls; it
is simply and truly the presence there of the Holy Spirit of God in
overwhelming power. This sweet aroma of the Spirit radiates from that fountain
of love for humanity, which pours forth so freely, so impersonally, so
universally for every soul that is wanting love. They come from every land, from
every religion, from all kinds of training, each with his little cup or larger
bowl, seeking answer to his quest; pilgrims from all over the world coming to
that Center of the Covenant of Love, a man outwardly like themselves. And,
after a week, a day, or an hour, they return to their distant homes, all filled
with love, most of their questions unasked and forgotten, curious no
longer, but satisfied and overflowing with love to the human race and a great
longing to bear the Word of Revelation to their friends, and to serve every
creature of God without regard to family, race of religion. The inexpressible
happiness of the Spirit possesses each one of them, and he wants the whole
world to have it.

[page
51]

The most visible effect of that power is in the lives of the
believers everywhere, the pilgrims from every land, and the children. Such
children I have never seen, so courteous, unselfish, and swiftly self-denying
in the little things that children love, such as toys, candies, fruit, etc.
Wherever there were believers we found courteous, gentle, loving, earnest
people, looking only for opportunities to serve one another. This effect upon
the lives of all in those countries, who come in contact with this Revelation,
no matter from what nation, religion or clime, proves its

[page
52]

universal and mighty power. And this is exactly its claim, that it is for the
removal of differences and bringing the whole world into a unity of Faith, Love
and Service. It is accomplishing this among all peoples, and if it shall so
transform the few, it demonstrates its power, and thus it shall go on changing
the hearts and lives of all who come under its influence, until all the world
shall be as one great family dwelling in its heavenly—earthly home.

Herein is the oneness of mankind demonstrated—that all these
varieties of men, each with different views, different methods of thought,
different conceptions of religion, and opposing

[page
53]

tendencies, after one draught at this Fountain of Instruction of the tenets of
Love, fall upon each other's necks, embrace with tears of joy, and go their way
like children of one family, new born into the Kingdom of Heaven. All the
differences are forgotten and are seen at their true value as of no importance
compared to the great truth, the Oneness and Fatherhood of God, the oneness and
brotherhood of men. Each one of them becomes a missionary of peace. The heart
of each has enlarged to embrace the whole world, even his enemies; each sends
his thoughts of good will and good wishes to other peoples than he called his
own. "His own" is forgotten in his desire for the good of the whole;
yet he neglects not those near to him, for to them he can give service, and by
service he must express his love.

Has such a condition as this been ever witnessed in the world
before? While each nation was confined within its own boundary lines, each
state a law unto itself, each religion a barbarism to all but its little circle
of adherents, men could not meet together, could not know each other, and much
less could they learn to love the stranger and the enemy. These conditions of
acquaintance, of knowledge, of respect and of love have been made possible in
this age through the wonderful inventions, the advances in means of
transportation, the rapid conveyance of information, the uses of steam and
electricity, and those discoveries, all of the last half century, which have
leveled the mountains, raised the valleys

[page
54]

made the whole earth a highway for the dissemination of knowledge, wherein no
"wayfarer" needs to err.

These conditions could not be until the coming of that
"Day of God" which was promised by God's prophets age after age,
"That Day" wherein the old earth and heaven should pass away like a
scroll that is read and finished, and a new earth should be created in order
that a new heaven should be also created thereon. How blind is he who cannot
see the hand of more than man in all these wonders.

THE SERVANT OF GOD

Abdul-Baha is
a grand man, broad, universal in thought, standing above the world and looking
down upon it in its weakness and poverty with a boundless love and an intense
longing to lift it up from its wretchedness, to make it conscious of the rich
bounties of God, which are so freely offered in this wonderful time, to remove
the differences to bring all men, all peoples, all religions into true manhood
and religion, for in reality there is but one manhood and one religion. He
stands there erect, with extended arms, the Master of the Feast, calling with a
loud, clear voice to all mankind: "Come! Come! Come! Now is the time! Now
is the accepted time! Come and drink of this sweet Water which is pouring in
torrents upon all parts of the world!"

[page
55]

And, as each hungry pilgrim comes to that prison house, that
banquet hall of heavenly gifts, he takes him in his arms and draws him to his
breast with such sincerity and enthusiasm of love that the petty cares,
thoughts and ambitions of the world vanish away, and one is at peace and in
happiness because he has reached home and found love there. Father, mother,
brother, all are welcoming, greeting and embracing the wanderer in that simple,
natural welcome of Abdul-Baha. One wishes that the embrace might not end, it is
so joyful, so comforting. Truly, I think it never does end. It opens a door of
love which shall never be closed. The home of the heart is there.

It is the home of the universal love, not that of the
individual alone. He is no respecter of persons. His own personality in the
eyes of others is naught to him, or does he care for the personality of others.
It is not love for the individual one, but the Love of the Spirit for humanity.
Each visitor is only one of the waves of that great ocean of mankind, and is a
type, a representative of the whole. When the Servant of God embraces one, He
embraces all in that one.

THE LAW OF LOVE

This law of
love was wonderfully proved when the Persian, Jewish and Zoroastrian pilgrims
came to visit us, one, two and three at a time, many of them, and also two old
friends who

[page
56]

had been with Baha'o'llah in Baghdad in the early days of trial, and Mirza
Esmu'llah, a sweet old man and learned teacher. All showed the same beautiful
spirit of affection and happiness. Although we were from widely separated
religions, countries and races, yet we sobbed with joy as we were clasped in
each other's arms. it seemed as if the millenium had actually arrived, that
mankind had lost all differences, that Love had conquered the world, and that
we were standing within the threshold of heaven and in the presence of God.
Abdul-Baha was not personally present at those meetings, but the Spirit of God,
the Spirit of Love, the Spirit of Peace, was there. The tears of those lovers of
God flowed with gladness, their eyes shone, their faces beamed, their courtesy
was unsurpassed, their sincerity manifest, their devotion to the Cause of God
supreme. They clearly see in such meetings of pilgrims from different lands the
beginning of fulfillment of the prophesies relating to the spreading over the
whole world of the knowledge of the One God, Creator and Father of all. This
coming together of representatives of several religions in loving embrace with
tears of joy is a certain and marvelous proof of the truth and power of this
Bahai Revelation.

All bowed when they entered the room after removing their
shoes, and placed their hands on their hearts and forehead,
exclaiming—"Alhamdu Lellah!" (Praise be to God!) and other words of
thankfulness. Then they opened their

[page
57]

arms for embraces and expressions of love. None sat until requested, and not
then until the host was seated. After talking for a while through interpreters,
they again embraced and bade us an affectionate and ardent farewell, and went
backward with deep respect to the door where they put on their shoes. It should
be noted that this meeting was an event of a lifetime; that in Persia they had
been told that there were no American Bahai believers, that the tales of them were
false, and, when they actually met four such believers, three men and one
woman, there in the house of Abdul-Baha, their gladness overflowed in most
sincere expression of affection and unity.

Mirza Esmu'llah spoke of the rapid spread of the Cause,
beyond his hope or expectation, and of the wonderful inventions since the
advent of Baha'o'llah, all due to the breeze of the Holy Spirit, which was
blowing and bringing the Springtime of the New Day to the world. A bright,
intelligent, young Jew from Hamadan, Persia, said that at the request of his
parents he had just visited old Jerusalem during Holy Week, and from there he
went to Bethlehem where he "sat down and wept" for the things his
people had done to Messiah in the old days. This was the effect upon him of the
Bahai teachings concerning Jesus. He was asked what he found at Jerusalem. He
replied: "The city was there, but the owner was gone. I came to Acca and
found the owner of the city here." He

[page
58]

said that in Hamadan were over six hundred Jew-Bahais who were known, and there
were others not known openly.

The millenium in very truth was in those gatherings. It has
arrived. It has drawn the people of the earth together in the bonds of love to
God and love to man. The differences between peoples and religions have not
been argued away, not changed by debate, not removed by law nor by war, but
they have been dissolved in the fires of love, and have disappeared like
mists before the morning sun of Godly knowledge. "Not by might, nor by power,
but by my Spirit, saith the Lord of hosts." When man rises above those
differences in the atmosphere of Spiritual Truth, his humanity, his sympathy,
his human affection, spring forth and blossom in the land of the spirit, so
that greed and ambitions are forgotten, and only love remains. This is the
elixir of Unity; this is the solvent that shall melt the hearts of men and
bring that "Most Great Peace," which Baha'o'llah said "must
come." When the spirits of men actually come into contact with the Spirit
of this Day, this greatest Revelation from God, this spirit of self-abnegating
service to mankind, they simply melt and unite, and all other matters and
things pass into the realm of the unimportant.

UNITY, LOVE AND SERVICE

A great
lesson impressed upon us at Acca was the waste of time and strength in
observing and

[page
59]

struggling with the little things, the annoyances, the actions or
efforts of opposers, the disagreeables which crowd against us in life. Rather
should we look only at the good, strengthen and encourage the good, sure in
confidence that the worthless will fade away and that it is powerless against
the valuable. To look at things in a larger way than some of us have done; to
take our point of view from the mountain of the Holy Spirit, and with full
reliance thereon, to devote ourselves to those things which are its servants.
Resolved into daily life, this means to overcome evil with good, to heed not
personal desires and ambitions, but rather endeavour to serve others, make our
lives useful, to serve the good in others and veil the evil in them; to judge
not, but, looking keenly for the good, to encourage that good by wise and
loving service.

Service is the key to unity, and Unity is the one great theme
of the Teacher of Acca. Without unity nothing can be accomplished. As the unity
of the world is the aim and purpose of this Bahai Revelation, that unity must
begin at home; unity of the few, the assembly, many assemblies, the country,
many countries, the world. As the family is the symbol of the home and its
peaceful unity, so must the Bahai assemblage be the type and foundation of the
whole. And unity which is confined to the society or assembly alone is not
unity; it must be open armed unity, seeking oneness of will, or purpose and of
work with all other groups and assemblies. Each individual

[page
60]

strengthens his individuality, not by maintaining it alone, but, on the
contrary, by joining himself, his powers and abilities with others. Thus his
own efficiency is enlarged and multiplied by cohesion with others. As a single
letter is of small worth compared to its value in a word and greater value in a
sentence, so the individual man must enter into combination with all that he
possibly can for the strengthening of the Cause of God and humanity, and this
means the increased worth of himself.

This in reality is the Message of Baha'o'llah in this
Day—Unity, Love and Service in the Name of God; service in love, service to the
friends and to all; living with such sweetness, usefulness, happiness and
cheerfulness that the life of itself attracts the notice of others and draws
them to the beauty of such living; service to every one around, no
discrimination in service, but simply a great desire to be of use in every
possible waking moment to some one of God's creatures.

Some money was offered to Abdul-Baha. He took the gold in his
hand, held it for a moment and then passed it back, saying: "Give this to
the poor, the very, very poor. Do not discriminate in favor of any one sect
or people, but give to all." His instruction concerning that money is
the teaching for our lives. The poorer, the more needy, more helpless, more
ignorant, the more bitter or hateful one is, the more shall we serve that one
with goodness, sweetness, patience,

[page
61]

forbearance, helpfulness and love. This is the teaching today of Baha'o'llah
and of his blessed Son.

Every instruction of Abdul-Baha is of value for living.
His simple words are, as he says, seeds which, if they be sown in the heart and
cultivated there, grow into beautiful trees of knowledge and wisdom. As one
ponders, they develop new meanings and inner significances which are pregnant
with power; and they are all thoroughly practical in their application to life.
He ascribes everything to the "Power of the Word of God," and his
only desire is that God's Will and God's Word may spread and conquer the hearts
of men.

THE FEAST OF FELLOWSHIP

The last
evening before we left Acca, Abdul-Baha asked us to meet all the friends at
supper and to speak to them as Mr. MacNutt and Mr. Harris had done when there.
About forty gathered in the large upper balcony room at nine o'clock.
Abdul-Baha excused himself from visitors in the tent and came to us. He took a
napkin from a plate at the table and handing it to one, said: "Bia
Inja" (Come here). Then he gave a napkin to another, and so on to all,
placing each guest where he desired him to be. It was a beautiful example of hostship
and personal attention.

When all were seated he walked up and down and around the
long table, teaching us of the

[page
62]

bounty of God and its victory over the hearts of men—words of heavenly
encouragement—after which he withdrew to his visitors awaiting him in the tent.
His words were as follows:

"It is a good gathering. Thank God that believers are
gathered around this table from every part with utmost sincerity, unity and
friendship. I beg of God that, as we are gathered in this contingent world
around this table, we may also be gathered in the world of the Kingdom and be
united. I hope that the gathering together of the believers may be the source
of unity and harmony of all the people of the world; that this physical table
may be a symbol of the heavenly table.

"Christ said that he was the heavenly bread which was
sent down from heaven, and this bread means the heavenly table. I hope tonight
that heavenly blessings may descend upon you; that you may be born again, a new
spirit, a new power, a new life. God's abundances and favors are boundless,
without end, and the blessings of Baha'o'llah are like a boundless ocean. One
wave of the ocean of his blessings will cover (drown) all the mountains of the
world. Now these waves are rolling upon your heads. I hope you will be drowned
in these waves. You will get endless, boundless blessings and bounties."

"This material world is very dark, and this handful of dust is very
narrow. I hope that the doors of divine worlds may be opened before your faces;
that you may soar up in a space whose

[page
63]

light is eternal; enter a garden whose fruits are everlasting; become the
center of human virtues and the appearances of divine perfections; your hearts
be adorned with the commemoration of God; your faces illumined with the light
of the love of God; that your ears may hear the melodies of sanctity; your
spirits may be gladdened with divine glad-tidings; your tongues may move in
praising God; in short, that you may attain to such a station as to be called
the children of the Kingdom."

The courses served were of delicious foods, ending with sweet
confections and oranges. The Persian pilgrims, ten or more, were on the left of
the long table, wearing red fezzes. Aged men with white fezzes, green and white
turbans, flowing robes, full beards, faces of dignity, sweetness and rare
intelligence, bordered the table. Many of them were old believers who had
passed through the fires of persecution and several were closely related to
some of the martyrs. A finer, more dignified or as notable an assemblage would
be hard to find. Some of their names will be remembered when those of kings are
forgotten. There were children also at the table, but only one woman, Mrs.
Agnew, although the ladies of the household were doubtless present, seeing and
hearing though not in sight.

After the meal Mr. Agnew, Mr. Scheffler and this servant
spoke as requested. The utmost attention was paid by all, even those
"grave and

[page
64]

reverend seniors" before whom we were as little children in knowledge.
Then, sweet old Mirza Hayder Ali came near the head of the table, and , sitting
next to Mirza Assadu'llah, talked wisely and pleasantly for a few moments. Then
all arose, embraced each other and us, and retired to their quarters.

THE WORLD'S MATURITY

There are no
apparent miracles at Acca, but the great miracle is the spreading of the Word
and the knowledge of the Bahai Revelation over the world from that prison spot,
that apparently helpless source, during the last fifteen years. It is
marvelous. It appears everywhere. It is being accepted by advancing souls of
every race and religion. It is attracting attention from journals and magazines
of many countries, Russia, India, Persia, France, England and America. All the
powers of nature are working with it. Abdul-Baha said: "Hitherto the
world has been as a child at the breast, able to receive and manifest but
little of the powers of the Spirit. Now it is entering the age of its maturity,
and it is possible for the divine teaching, confirmations, bounties and
Spiritual Laws of God to appear perfectly because now there is capacity.

In olden times it was said by God that the sign of the true
prophet should be that what he said should come to pass. Truly this is the sign
of today. The words of the Blessed Perfection, Baha'o'llah, and those of
Abdul-Baha penetrate

[page
65]

the hearts of men to the core. They do not return void to Him who sent them
forth. They affect the lives; they uplift the souls; they give new birth to the
spirits of men; they draw all together in the One Name of God; they cause Godly
characteristics to take the place of animal qualities; they bring love, peace,
union, harmony, service, happiness and joy in place of hatred, strife,
oppression and greed.

The words uttered within those prison walls have gone forth
through all the world carrying the gifts of God to the hearts of men. Are these
things of God? Can an evil tree bear such fruit? Can the helpless, the
powerless, the prisoners, the despised, the oppressed, manifest such power,
such strength, such victories, save by the might of the All-Glorious One?
Praise be to His Holy Name!

Moreover, the world in every part, in each plane of life, in
science, art, invention, discovery, in thought and ideal, in word and deed, is
carrying out daily with increasing and rapid growth the very conditions that
the blessed Messenger of God declared should be. Was this a Prophet, a Man of
God? One needs but to take His Words, the "Hidden Words" and live
them; he will know for himself, "and not by the knowledge of
another." He that doeth the works shall know whether they be of
God.

[page
66]

THE PARTING

In the
forenoon of the last day Abdul-Baha called each one of us separately to his
reception room for a private interview and definite instruction. He said he
wished for us to remain longer, but, on account of threatening troubles, it was
better that we should go. Certain messages and communications were given to him
by us, which he took and marked for later consideration. He bade us carry his
message of love and happiness to the friends, and urged the utmost importance
of unity and harmony of all believers. With such unity the Cause of God would
prosper and spread rapidly; without it there could be no progress. He hoped
that he should hear of our work in America. At the last meal he spoke of the
building of the Temple in this country and said it was of very great
importance, and should become a means of blessed association and unity among
the friends.

I did not say good-bye. Soon after the noon meal Abdul-Baha
met me in the little upper court. He embraced this servant, and, moving away a
few feet, he turned, looked steadily and pronounced a promise that is a
precious memory and hope. Then he went into the apartments of the household. A
little later we were called to go. We descended the old, stone stairway, with
friends watching us from the grated windows, crossed the lower court, passed
through the archway and out to the carriage awaiting us.

[page
67]

As we entered the world again it was with a sort of chill as
when one steps from a warm room into a cold night air. Curious eyes watched us
as we rode again through the city, the cramped streets and crooked ways, to the
outer gate where we waited for the third horse of the team. There we were
surrounded by vendors and beggers calling out the names of the loved one we had
left, evidently hoping thus to extract money from us. We had descended from a
realm of happiness, peace and light to an underworld of greed and strife. Never
before had we so perceived the ignorance and animalism which possesses men, and
at first we shrank from them, but when we noted their condition, their
sickness, their burdens and griefs, a longing tenderness welled up in our
hearts toward them and to all creatures, a great wish to pour out on them the
fragrances of peace, good-will and love, to lift them up from darkness to
light, from ignorance to knowledge, from hell to heaven— and to serve them,
even to extinction of self. The contrast between the

[page
68]

world and that "Prison" we had left was so strong that it intensified
the consciousness of that heavenly condition in which we had dwelt during those
blessed days and nights.

THE TOMB AND THE RIZWAN

When we had
left the city, Mirza Moneer, the faithful interpreter, joined us, and we drove
two miles to the Garden of Behje and visited the Tomb of Baha'o'llah. There we
removed our shoes and entered that consecrated place with melting hearts. In
the large, outer room or court were beautiful rugs, vases and flowers, and a
central garden railed around. A little breeze came through the open windows and
caused the many glass prism, pendent from lamps and chandeliers, to jangle
sweetly together. It was

[page
69]

a soft chiming in the silence, fitting and beautiful. Each one alone entered
the inner chamber of the tomb, and remained as long as possible, communing with
God and remembering the friends far away before the Presence which unmistakably
was there. Again we were constrained to silence, for each soul was occupied
with his God. It was the culmination of our pilgrimage.

From there we drove a short distance to the Garden of the
Rizwan, met the old gardener, Mirza Abul Kasim, took tea with him under the
spreading mulberry trees (the "tent without poles or covering"), and
rested by the seat which was "over land and water" where the Great
Manifestation used to sit. We saw his plain room in the house at the end of the
garden, and

[page 70]

noted how tenderly everything was preserved and cared for. We sympathized with
Mirza Abul Kasim in his pride and love for that Garden of his Lord. The
thoughts and emotions of years were crowded for us into that one day. We were
overwhelmed with love, praise and thankfulness. Through all the nine mile drive
to Haifa we scarcely spoke, for words disturbed the oceans in our souls. Like
tired and happy children we went again to the "Hospice of the Little
Child."

_______

On my return to America I found the friends eager to hear my
impressions of Acca and especially of Abdul-Baha, and I have tried to tell
somewhat of them in this and other writings; but the certain, clear and correct
expression of him

[page
71]

is that which he declares in his own words, viz.; that he is Abdul-Baha, the Servant
of Glory— that is, the Servant of God; that he has no station, no purpose, no
claim, no wish, no existence except that of Abdul-Baha. He asks most earnestly
that no one shall ascribe to him any mission or station other than that of the
Servant of God. Those who really desire to obey his will and comply with his
wish, rather than to uphold their own imaginations, will do literally as he has
requested.

In truth, no title can be nobler than this; no glory is
greater than service; no station higher than that of sacrifice; no honor
greater than to be the instrument of the Spirit. He who serves God is truly in
the image of God, and he who sacrifices himself for love of man is the Exampler
of the Love of God. It is enough that Abdul-Baha is the Example and Leader of
all mankind in service, sacrifice, love and peace, fulfilling before all the
Law of the Kingdom as declared by the Great Manifestation, Baha'o'llah.

[this
page blank]

IN WONDERLAND

by Arthur S. Agnew

[this
page blank]

[page
75]

We lived in wonderland at Acca. Had we been children visiting
in some royal palace, with furnishings richer than our expectations or beyond
even our imaginations, the wonder would not have been greater. While in reality
we were living in a prison and for a week we had not left our room except to go
into the dining room adjoining or into the little walled-in court scarcely
larger than or room—all on the upper story.

Our room was clean and neat but very plain and simple. There
was a straw matting over the stone floor and over this in the center under the
little table was thrown a Persian rug. On either side of the room was a single
iron bedstead and along the end of the room was a low divan covered with white
muslin. In one corner on the plain, board walls were some hooks for hanging
clothes and in the other stood an iron wash stand with towels. the center table
held, each day, a fresh and beautiful bouquet of flowers and at night a lamp
was lit and placed upon it.

[page
76]

The walls, the floor, the stairs were stone, worn by age and
chipped and broken by the elements.

Such were the physical surroundings, yet when we left, the
commonplace things of the world seemed strange to us; it seemed as if we had
left our home and were going out into a strange country, and yet withal a
feeling of security and peace possessed us. We wished to be silent. It was an
inner consciousness. And of this wonder we were not entirely outwardly aware
until we noted in each other's eyes the dreamy look of preoccupation, to be
suddenly aroused to find that we in thought were back in Acca, to find that
some great change had taken place within us, that we had been living in a land
of spiritual wonder, that our souls were astonished at the power of the spirit
of God. And in this wonderland our souls expanded and a great realization and
longing for the things of God possessed us. As a tulip, wet with dew, opens its
cup in the glory of the sunbeam, so our souls were opened in that fragrant
atmosphere of spirit to an understanding of the power and love of God.

In that love our souls were bathed, refreshed, enkindled. It
was sweet, fragrant, charming, delightful.These are only words, but if it is
charming, it is charming; if it is delightful, how can it be more so? Yet these
are mere words used to describe that ecstatic state when human spirit meets the
spirit of Love Divine tuned to its comprehension, words used to describe that
which

[page
77]

must forever remain indescribable—the realization in our hearts of the surrounding
presence of Divine Faith and Love.

When one enters the peace of that glorious home all the world
is left outside. Through all the friends at Acca, and there are some forty
persons in that household, there flows the happy, joyous, fragrant spirit of
love. It seems in all of them without distinction and creates an atmosphere
powerful in the extreme. It is an evidence of the Spirit's power. "Not by
might, nor by power, but by my Spirit." It is a forecast of what the whole
world shall be.

But while it seems in all of these dear souls without
distinction, it really is in them only by reflection of the spirit in
Abdul-Baha. the burden of it all devolves on him. In him is the decision, the
responsibility; he is the center, all others reflect the spirit which they find
in him.

And he tells us he is the servant and reflector of the spirit
of Baha'o'llah, that it was in Him the Great Light shown: Baha'o'llah, the
Great Manifestation! And I knew this to be true.

We looked upon the photograph of Baha'o'llah. It is the face
of one in whom the human spirit had been "driven to the wall;" the
face of one who had "found his beloved in the garden" of his heart;
in whom a wondrous power was evident, not to oppose but to submit, and submitting
to conquer the opposers. There can be no doubt of the source of that wondrous
power which sits upon that brow as on a throne of majesty, which

[page
78]

rises up, unbidden as a maiden's blush, upon that face with rarest beauty. it
is the Blessed Beauty, the Blessed Perfection. It is the face of him in whom no
wish nor desire is found save the will of God. It is the Face of God—the lights
of all the attributes of God play over it.

Whatever may be the reasoning of my mind regarding this most
profound experience of my life, however I may explain it to myself, seeking to
give a reason for the faith within me, and however foolish it may seem to
others, the fact remains that in a moment—with feelings of awe and reverence
and realizations of the majesty and greatness of that Face of God—I bowed
myself prostrate upon the altar of His Love. Something in that Face demanded of
me obedience and something in my heart obeyed with joy and gladness.

When next we looked upon the face of Abdul-Baha, we saw
therein reflected the light of knowledge and of power which made the face of
Baha'o'llah so beautiful. I realized now, that ere my mind gave up itself and
bowed before the majesty of Baha'o'llah in that moment it recognized in the
lines of face and brow the evidence of majesty, power and knowledge—not such as
when the tyrant of the human will spurs on the jaded brain to search for
thoughts and flounder in expression—but welling up, as from a spring eternal
the Holy Spirit flows in joy and gladness, in holiness and glory, a never
ending

[page
79]

flood of knowledge, light and love for all mankind.

And now in unity with the Holy Spirit which manifested in
Baha'o'llah stands Abdul-Baha, the Branch, through whom flows the same
life-giving Spirit to build this great edifice of love in the hearts of men.

And how we knew this I cannot tell. I cannot analyze it. the
Holy Spirit is above the grasp of man. It lifts man up to its own height of
realization and perception of truth, establishing in him Its confirmation and
assurance but It does not allow man to draw It down to his limitation, that he
may express It in his words, or confine It in a creed or dogma.

One evening Abdul-Baha came into the room to answer our
questions. We wrote down the answers beside the questions which friends had
given us to ask, in the note book kept for that purpose. His words were full of
advice and exhortation. When this was finished, he said: "Now lay aside
your note book and let us visit together." He sat upon the divan, asked me
to sit beside him, placed his arm around my shoulders (as a father would a
child), laid my head over against his forehead and opened his lips in words of
love and encouragement. He spoke with great power and feeling. There was no
barrier between him and me save the barrier of my own limitation. The ocean of
love was flowing, the cup of my heart was full and could take no more. This was
the only barrier

[page
80]

between him and me. I could not touch him, though his hand lay lovingly upon my
shoulder. I had nothing to offer, but he offered the fellowship of the
Kingdom—offered it all, everything, freely—I might take so much as I was able.
He would have exchanged places with me, but I was not able, I had not the
capacity—over me rolled great billows of love—enough for all humanity.

But that evening the eye of my soul saw another vision and a
glimpse into another world whose power is unequalled, which accomplishes its
purpose without warfare or strife, without causing unhappiness or destruction,
which is above opposition, to which the intellect cannot reach, which loses
nothing of its attraction because it is the same for all, one atom of which is
sufficient for all creatures while the rolling ocean of its power envelops all
humanity and must accomplish the end for which He hath ordained it. It is the
Love of God.

In that atmosphere the One who created me laid His loving
hand upon the heartstrings, struck the inner chord of my being and within my
soul the song must sing. It is the song of the redeemer, the song the sower
sings as he goes forth to sow, and the song the reaper sings when he gathers in
the golden grain. It is the song of existence, the song of life, the song of
joy, the song of triumph.

I realize my utter lack of power to express in words this
wonderful spirit. I have tried it with some of my most intimate, close and
sympathetic

[page
81]

friends and have not been able to carry its message, and to my own self I must
admit my failure for when I attempt to describe this wonderful spirit, my words
do not describe it to myself. I can only find the expression of this spirit in
the word of Baha'o'llah and Abdul-Baha. This glorious attainment God had
reserved for His messengers that they may lay their hearts open before the
world, that through the conquering power of self-surrender the living sacrifice
may overcome the world, and men come to know of unity and love.

At times when reading the Book of Ighan (Certainty) the
spirit of light, joy and gladness has come over me, which I have not been able
to ascribe to any word or sentence or to any one idea or thought. It has seemed
like a radiance arising from the Book, from the Certainty of Truth.

We lived continually in this radiant atmosphere at Acca. Did
it arise from a perception of the Certainty of Truth above the operation of the
mind to follow? The subtle spirit of Love Divine, all love excelling, in which
we lived at Acca, to which the depth of our natures responded and called it the
Love and Presence of God, this Spirit is in the words of Baha'o'llah and
Abdul-Baha, finds expression therein, can be taken from them by the pure in
heart, is creative of all the high qualities and powers of perfect living and
pure thinking, creates within the heart a tenderness and power to love, to
serve,

[page
82]

to sympathize, to help, to forget the self, to grow more charitable, more kind,
more willing servants, to surrender our own human will in the dawning
consciousness of the knowledge of the will of God; gives us knowledge and the
strength to do His will, gives us the idea and the power to execute it.

The very atmosphere of Acca, within that home made holy by
the presence of Baha'o'llah, is charged with a wonderful spirit. All things
there are affected by it. It enters into every action and every word.

Words which emanate from that White Spot are charged with the
Holy Spirit.

The Word of God has always been the same. The
inner-significance, the great reality deposited in the words from the lips of
the Prophets an Manifestations of God has always been the same reality, whether
in Abraham, Moses, Jesus, Mohammed, the Bab, or Baha'o'llah; but now, It has
come for the establishment of the Kingdom, to bring love and unity among
mankind. The power of the sunlight is always the same, though in the spring it
brings out the delicate blossoms and in the autumn it produces the bountiful
harvest.

And now it is the "harvest time" and the seeds sown
in all the previous dispensations are bearing fruit. The words of Jesus through
the spread of the Gospel have proclaimed unto every nation the coming of the
Kingdom, as a witness unto them; and now, from that prison town of Acca,

[page
83]

in the shelter of the Holy Mount Carmel trodden by the feet of all the Prophets,
is going forth today a living message laden with a wonderful Spirit,
proclaiming the Kingdom, taking away the barriers from the hearts of men, that
all mankind may live together as one family in unity and love.

I cannot say that my ideals were realized in the Holy
Presence in that White Spot; in truth it was quite different from my
anticipation. The first meeting with Abdul-Baha was like being shaken severely
and made to stand up squarely upon my feet; shaken, that is from my
preconceived ideas and stood up squarely to lift my head into the sunlight of
the Truth of God and take a deep breath of the true atmosphere of the Spirit of
God. We met not our ideals but the will of God. His ideas are not our ideas. It
is well when we can set aside the ideals born of our own imagination, limited
to our imperfect grasp of Truth and take for our own the ideals set before us
by one who has the perfect knowledge with which God endows His Manifestation.
may all the sincere and earnest people of the world come into oneness of ideal
with Baha'o'llah, the Manifestation of God.

It is not possible for everyone to make the visit to Acca.
Were it possible Abdul-Baha wishes he might meet every loving soul in the
world. But everyone may meet the Spirit enclosed

[page 84]

within the words; and we met not a man in Acca but the Holy Spirit radiant,
vibrant in a man, and those who cannot make the visit may find the Holy Spirit
radiant, vibrant in the words "concealed within the tents" of His
utterance; and those who have sought and found therein the "pearl of
greatest price," who have found the "treasure hidden in the
field" will not exchange it for all the world.